This history foregrounds the most marginal sector of the Roman population—the provincial peasantry—to paint a picture of peasant society. Making use of detailed archaeological and textual evidence, ...
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This history foregrounds the most marginal sector of the Roman population—the provincial peasantry—to paint a picture of peasant society. Making use of detailed archaeological and textual evidence, the book examines the peasantry in relation to the upper classes in Christian North Africa, tracing that region's social and cultural history from Punic times to the eve of the Islamic conquest. The author demonstrates that during the period when Christianity was spreading to both city and countryside in North Africa, a convergence of economic interests narrowed the gap between the rustici and the urbani, creating a consumer revolution of sorts among the peasants. The book's postcolonial perspective points to the empowerment of North African peasants and gives voice to lower social classes across the Roman world.Less

Peasant and Empire in Christian North Africa

Leslie Dossey

Published in print: 2010-10-19

This history foregrounds the most marginal sector of the Roman population—the provincial peasantry—to paint a picture of peasant society. Making use of detailed archaeological and textual evidence, the book examines the peasantry in relation to the upper classes in Christian North Africa, tracing that region's social and cultural history from Punic times to the eve of the Islamic conquest. The author demonstrates that during the period when Christianity was spreading to both city and countryside in North Africa, a convergence of economic interests narrowed the gap between the rustici and the urbani, creating a consumer revolution of sorts among the peasants. The book's postcolonial perspective points to the empowerment of North African peasants and gives voice to lower social classes across the Roman world.

This book studies the public life of an extraordinary Egyptian monk, Shenoute of Atripe, and the discourse on poverty that he put forward to promote and legitimize his active role in society. ...
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This book studies the public life of an extraordinary Egyptian monk, Shenoute of Atripe, and the discourse on poverty that he put forward to promote and legitimize his active role in society. Shenoute was not only the abbot of a large monastic federation in southern Egypt but also a holy man with supraregional influence. His rise to public prominence is intimately linked to his energetic development of the care of the poor at his monastery. Many of the distinctive concerns of late antiquity—rural patronage, religious intolerance, the role of the state, gift giving—can be traced in his writings, but they are consistently articulated in terms of the care of the poor. Shenoute attacks paganism—in word and deed—not only because it is pagan but also because it oppresses the poor. His tirades denounce rural patronage as a form of exploitation, but only when practiced by rival patrons. He validates the astonishing wealth of his monastery by claiming it derives from “blessings” sent by God—not by the pious laity—on behalf of the poor. And he justifies the controversial political involvement of an abbot by acting as the spokesman of the poor, a truth-teller who does not fear power.Less

Shenoute of Atripe and the Uses of Poverty : Rural Patronage, Religious Conflict, and Monasticism in Late Antique Egypt

Ariel G. López

Published in print: 2013-02-04

This book studies the public life of an extraordinary Egyptian monk, Shenoute of Atripe, and the discourse on poverty that he put forward to promote and legitimize his active role in society. Shenoute was not only the abbot of a large monastic federation in southern Egypt but also a holy man with supraregional influence. His rise to public prominence is intimately linked to his energetic development of the care of the poor at his monastery. Many of the distinctive concerns of late antiquity—rural patronage, religious intolerance, the role of the state, gift giving—can be traced in his writings, but they are consistently articulated in terms of the care of the poor. Shenoute attacks paganism—in word and deed—not only because it is pagan but also because it oppresses the poor. His tirades denounce rural patronage as a form of exploitation, but only when practiced by rival patrons. He validates the astonishing wealth of his monastery by claiming it derives from “blessings” sent by God—not by the pious laity—on behalf of the poor. And he justifies the controversial political involvement of an abbot by acting as the spokesman of the poor, a truth-teller who does not fear power.